十不二門指要鈔 1.37

1.37

二、則止下，示成由行。已約心法顯乎妙旨，雖知十妙不離一念，若非妙行何能成之？故玄文雖立觀心，而且託事附法蓋非部意，故多闕略。若具論能成之功，須指摩訶止觀也。故境等五妙且論諸聖及佛世當機所觀、所發、所行、所歷、所究盡法，而於我曹稟教行人如何成就，故令修止觀用十法成乘，方能親觀妙境，發智、立行、歷位、登果，故彼十乘能令行人成就自行因果也。

Second, the passage beginning 'Then [the Zhiguan]' reveals that accomplishment is due to practice. Having already revealed the wondrous principle in terms of mental dharmas, even if one knows that the ten subtleties are not separate from a single thought-moment, how could it be accomplished without wondrous practice? Therefore, although the Xuanwen establishes the contemplation of the mind, it relies on phenomena and attaches to dharmas, which is not the primary intent of that work; hence it is mostly brief and incomplete. If one is to discuss fully the efficacy that can bring it about, one must point to the Mohe zhiguan. Thus, the five subtleties beginning with the realm discuss for the time being the dharmas contemplated, aroused, practiced, traversed, and thoroughly exhausted by the sages and those of direct capacity during the Buddha's lifetime; but as to how practitioners like ourselves who receive the teachings may accomplish it, it causes them to cultivate cessation and contemplation using the ten dharmas to form the vehicle, so that they can personally contemplate the wondrous realm, arouse wisdom, establish practice, traverse the stages, and ascend to the fruit. Therefore those ten vehicles can enable practitioners to accomplish the cause and effect of their own practice.